Prediger 5:15

"As he came forth from his mother's womb, naked shall he again depart as he came, and not the least will he carry away for his labour, which he could take with him in his hand." In 13a the author has the case of Job in his mind; this verse before us is a reminiscence from Job 1:21, with the setting aside of the difficult word שׁמּה found there, which Sirach 40:1 exhibits. With "naked" begins emphatically the main subject; כּשׁבּא = בא כּאשׁר is the intensifying resumption of the comparison; the contrast of לכת f, going away, excedere vit, is בּיא of the entrance on life, coming into the world. מאוּמה (according to the root meaning and use, corresponding to the French point, Olsh. 205a) emphatically precedes the negation, as at Jdg 14:6 (cf. the emphasis reached in a different way, Psa 49:18). נשׂא signifies here, as at Ecc 5:18, Psa 24:5, to take hence, to take forth, to carry away. The ב of בּע is not partitive (Aben Ezra compares Lev 8:32), according to which Jerome and Luther translate de labore suo, but is the Beth pretii, as e.g., at Kg1 16:34, as the Chald. understands it; Nolde cites for this Beth pretii passages such as Ecc 2:24, but incorrectly. Regarding the subjunctive שׁיּלך, quod auferat. We might also with the lxx and Symm. punctuate שׁיּלך: which might accompany him in his hand, but which could by no means denote, as Hitzig thinks: (for his trouble), which goes through his hand. Such an expression is not used; and Hitzig's supposition, that here the rich man who has lost his wealth is the subject, does not approve itself.

Solomon, in this chapter, discourses, I. Concerning the worship of God, prescribing that as a remedy against all those vanities which he had already observed to be in wisdom, learning, pleasure, honour, power, and business. That we may not be deceived by those things, nor have our spirits vexed with the disappointments we meet with in them, let us make conscience of our duty to God and keep up our communion with him; but, withal, he gives a necessary caution against the vanities which are to often found in religious exercises, which deprive them of their excellency and render them unable to help against other vanities. If our religion be a vain religion, how great is that vanity! Let us therefore take heed of vanity, 1. In hearing the word, and offering sacrifice (Ecc 5:1). 2. In prayer (Ecc 5:2, Ecc 5:3). 3. In making vows (Ecc 5:4-6). 4. In pretending to divine dreams (Ecc 5:7). Now, (1.) For a remedy against those vanities, he prescribes the fear of God (Ecc 5:7). (2.) To prevent the offence that might arise from the present sufferings of good people, he directs us to look up to God (Ecc 5:8). II. Concerning the wealth of this world and the vanity and vexation that attend it. The fruits of the earth indeed are necessary to the support of life (Ecc 5:9), but as for silver, and gold, and riches, 1. They are unsatisfying (Ecc 5:10). 2. They are unprofitable (Ecc 5:11). 3. They are disquieting (Ecc 5:12). 4. They often prove hurtful and destroying (Ecc 5:13). 5. They are perishing (Ecc 5:14). 6. They must be left behind when we die (Ecc 5:15, Ecc 5:16). 7. If we have not a heart to make use of them, they occasion a great deal of uneasiness (Ecc 5:17). And therefore he recommends to us the comfortable use of that which God has given us, with an eye to him that is the give…